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Study This Verse
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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Matthew 12:22–37. His four-level outline is real structure in the source text, so it is rendered as structure.
In these verses we have,
I.Christ's glorious conquest of Satan, in the gracious cure of one who, by the divine permission, was under his power, and in his possession, Mat 12:22. Here observe,
1.The man's case was very sad; he was possessed with a devil. More cases of this kind occurred in Christ's time than usual, that Christ's power might be the more magnified, and his purpose the more manifested, in opposing and dispossessing Satan; and that it might the more evidently appear, that he came to destroy the works of the devil. This poor man that was possessed was blind and dumb; a miserable case! he could neither see to help himself, nor speak to others to help him. A soul under Satan's power, and led captive by him, is blind in the things of God, and dumb at the throne of grace; sees nothing, and says nothing to the purpose. Satan blinds the eye of faith, and seals up the lips of prayer.
2.His cure was very strange, and the more so, because sudden; he healed him. Note, The conquering and dispossessing of Satan is the healing of souls. And the cause being removed, immediately the effect ceased; the blind and dumb both spake and saw. Note, Christ's mercy is directly opposite to Satan's malice; his favours, to the devil's mischiefs. When Satan's power is broken in the soul, the eyes are opened to see God's glory, and the lips opened to speak his praise.
II.The conviction which this gave to the people to all the people:
they were amazed. Christ had wrought divers miracles of this kind before; but his works are not the less wonderful, nor the less to be wondered at, for their being often repeated. They inferred from it, "Is not this the Son of David? The Messiah promised, that was to spring from the loins of David? Is not this he that should come?" We may take this, 1. As an enquiring question; they asked, Is not this the Son of David? But they did not stay for an answer: the impressions were cogent, but they were transient. It was a good question that they started; but, it should seem, it was soon lost, and was not prosecuted. Such convictions as these should be brought to a head, and then they are likely to be brought to the heart. Or, 2. as an affirming question; Is not this the Son of David? "Yes, certainly it is, it can be no other; such miracles as these plainly evince that the kingdom of the Messiah is now setting up." And they were the people, the vulgar sort of the spectators, that drew this inference from Christ's miracles. Atheists will say, "That was because they were less prying than the Pharisees;" no, the matter of fact was obvious, and required not much search: but it was because they were less prejudiced and biassed by worldly interest. So plain and easy was the way made to this great truth of Christ being the Messiah and Saviour of the world, that the common people could not miss it; the wayfaring men, though fools, could not err therein. See Isa 35:8. It was found of them that sought it. It is an instance of the condescensions of divine grace, that the things that were hid from the wise and prudent were revealed unto babes. The world by wisdom knew not God, and by the foolish things the wise were confounded.
III.The blasphemous cavil of the Pharisees, v.
24. The Pharisees were a sort of men that pretended to more knowledge in, and zeal for, the divine law, than other people; yet they were the most inveterate enemies to Christ and his doctrine. They were proud of the reputation they had among the people; that fed their pride, supported their power, and filled their purses; and when they heard the people say, Is not this the Son of David? they were extremely irritated, more at that than at the miracle itself; this made them jealous of our Lord Jesus, and apprehensive, that as his interest in the people's esteem increased, theirs must of course be eclipsed and diminished; therefore they envied him, as Saul did his father David, because of what the women sang of him, Sa1 18:7, Sa1 18:8. Note, Those who bind up their happiness in the praise and applause of men, expose themselves to a perpetual uneasiness upon every favourable word that they hear said of any other. The shadow of honour followed Christ, who fled from it, and fled from the Pharisees, who were eager in the pursuit of it. They said, "This fellow does not cast out devils, but by Beelzebub the prince of the devils, and therefore is not the Son of David." Observe,
1.How scornfully they speak of Christ, this fellow; as if that precious name of his, which is as ointment poured forth, were not worthy to be taken into their lips. It is an instance of their pride and superciliousness, and their diabolical envy, that the more people magnified Christ, the more industrious they were to vilify him. It is a bad thing to speak of good men with disdain because they are poor.
2.How blasphemously they speak of his miracles; they could not deny the matter of fact; it was as plain as the sun, that devils were cast out by the word of Christ; nor could they deny that it was an extraordinary thing, and supernatural. Being thus forced to grant the premises, they had no other way to avoid the conclusion, that this is the Son of David, than by suggesting that Christ cast out devils by Beelzebub; that there was a compact between Christ and the devil; pursuant to that, the devil was not cast out, but did voluntarily retire, and give back by consent and with design: or as if, by an agreement with the ruling devil, he had power to cast out the inferior devils. No surmise could be more palpably false and vile than this; that he, who is Truth itself, should be in combination with the father of lies, to cheat the world. This was the last refuge, or subterfuge rather, or an obstinate infidelity, that was resolved to stand it out against the clearest conviction. Observe, Among the devils there is a prince, the ringleader of the apostasy from God and rebellion against him; but this prince is Beelzebub - the god of a fly, or a dunghill god. How art thou fallen, O Lucifer! from an anger of light, to be a lord of flies! Yet this is the prince of the devils too, the chief of the gang of infernal spirits.
IV.Christ's reply to this base insinuation, Mat 12:25-30.
Jesus knew their thoughts. Note, Jesus Christ knows what we are thinking at any time, knows what is in man; he understands our thoughts afar off. It should seem that the Pharisees could not for shame speak it out, but kept it in their minds; they could not expect to satisfy the people with it; they therefore reserved it for the silencing of the convictions of their own consciences. Note, Many are kept off from their duty by that which they are ashamed to own, but which they cannot hide from Jesus Christ: yet it is probable that the Pharisees had whispered what they thought among themselves, to help to harden one another; but Christ's reply is said to be to their thoughts, because he knew with what mind, and from what principle, they said it; that they did not say it in their haste, but that it was the product of a rooted malignity.
Christ's reply to this imputation is copious and cogent, that every mouth may be stopped with sense and reason, before it be stopped with fire and brimstone. Here are three arguments by which he demonstrates the unreasonableness of this suggestion.
1.It would be very strange, and highly improbably, that Satan should be cast out by such a compact, because then Satan's kingdom would be divided against itself; which, considering his subtlety, is not a thing to be imagined, Mat 12:25, Mat 12:26.
(1.)Here is a known rule laid down, that in all societies a common ruin is the consequence of mutual quarrels: Every kingdom divided against itself is brought to desolation; and every family too: Quae enim domus tam stabilis est, quae tam firma civitas, quae non odiis atque dissidiis funditus everti possit? - For what family is so strong, what community so firm, as not to be overturned by enmity and dissension? Cic. Lael. 7. Divisions commonly end in desolations; if we clash, we break; if we divide one from another, we become an easy prey to a common enemy; much more if we bite and devour one another, shall we be consumed one of another, Gal 5:15. Churches and nations have known this by sad experience.
(2.)The application of it to the case in hand (Mat 12:26), If Satan cast out Satan; if the prince of the devils should be at variance with the inferior devils, the whole kingdom and interest would soon be broken; nay, if Satan should come into a compact with Christ, it must be to his own ruin; for the manifest design and tendency of Christ's preaching and miracles was to overthrow the kingdom of Satan, as a kingdom of darkness, wickedness, and enmity to God; and to set up, upon the ruins of it, a kingdom of light, holiness, and love. The works of the devil, as a rebel against God, and a tyrant over the souls of men, were destroyed by Christ; and therefore it was the most absurd thing imaginable, to think that Beelzebub should at all countenance such a design, or come into it: if he should fall in with Christ, how should then his kingdom stand? He would himself contribute to the overthrow of it. Note, The devil has a kingdom, a common interest, in opposition to God and Christ, which, to the utmost of his power, he will make to stand, and he will never come into Christ's interests; he must be conquered and broken by Christ, and therefore cannot submit and bend to him. What concord or communion can there be between light and darkness, Christ and Belial, Christ and Beelzebub? Christ will destroy the devil's kingdom, but he needs not do it by any such little arts and projects as that of a secret compact with Beelzebub; no, this victory must be obtained by nobler methods. Let the prince of the devils muster up all his forces, let him make use of all his powers and politics, and keep his interests in the closest confederacy, yet Christ will be too hard for his united force, and his kingdom shall not stand.
2.It was not at all strange, or improbable, that devils should be cast out by the Spirit of God; for,
(1.)How otherwise do your children cast them out? There were those among the Jews who, by invocation of the name of the most high God, or the God of Abraham, Isaac, and Jacob, did sometimes cast out devils. Josephus speaks of some in his time that did it; we read of Jewish exorcists (Act 19:13), and of some that in Christ's name cast out devils, though they did not follow him (Mar 9:38), or were not faithful to him, Mat 7:22. These the Pharisees condemned not, but imputed what they did to the Spirit of God, and valued themselves and their nation upon it. It was therefore merely from spite and envy to Christ, that they would own that others cast out devils by the Spirit of God, but suggest that he did it by compact with Beelzebub. Note, It is the way of malicious people, especially the malicious persecutors of Christ and Christianity, to condemn the same thing in those they hate, which they approve of and applaud in those they have a kindness for: the judgments of envy are made, not by things, but persons; not by reason, but prejudice. But those were very unfit to sit in Moses's seat, who knew faces, and knew nothing else in judgment: Therefore they shall be your judges; "This contradicting of yourselves will rise up in judgment against you at the last great day, and will condemn you." Note, In the last judgment, not only every sin, but every aggravation of it, will be brought into the account, and some of our notions that were right and good will be brought in evidence against us, to convict us of partiality.
(2.)This casting out of devils was a certain token and indication of the approach and appearance of the kingdom of God (Mat 7:28); "But if it be indeed that I cast out devils by the Spirit of God, as certainly I do, then you must conclude, that though you are unwilling to receive it, yet the kingdom of the Messiah is now about to be set up among you." Other miracles that Christ wrought proved him sent of God, but this proved him sent of God to destroy the devil's kingdom and his works. Now that great promise was evidently fulfilled, that the seed of the woman should break the serpent's head, Gen 3:15. "Therefore that glorious dispensation of the kingdom of God, which has been long expected, is now commenced; slight it at your peril." Note,
[1.]The destruction of the devil's power is wrought by the Spirit of God; that Spirit who works to the obedience of faith, overthrows the interest of that spirit who works in the children of unbelief and disobedience.
[2.]The casting out of devils is a certain introduction to the kingdom of God. If the devil's interest in a soul be not only checked by custom or external restraints, but sunk and broken by the Spirit of God, as a Sanctifier, no doubt but the kingdom of God is come to that soul, the kingdom of grace, a blessed earnest of the kingdom of the glory.
3.The comparing of Christ's miracles, particularly this of casting out devils, with his doctrine, and the design and tendency of his holy religion, evidenced that he was so far from being in league with Satan, that he was at open enmity and hostility against him (Mat 12:29); How can one enter into a strong man's house, and plunder his goods, and carry them away, except he first bind the strong man? And then he may do what he pleases with his goods. The world, that sat in darkness, and lay in wickedness, was in Satan's possession, and under his power, as a house in the possession and under the power of a strong man; so is every unregenerate soul; there Satan resides, there he rules. Now,
(1.)The design of Christ's gospel was to spoil the devil's house, which, as a strong man, he kept in the world; to turn the people from darkness to light, from sin to holiness, from this world to a better, from the power of Satan unto God (Act 26:18); to alter the property of souls.
(2.)Pursuant to this design, he bound the strong man, when he cast out unclean spirits by his word: thus he wrested the sword out of the devil's hand, that he might wrest the sceptre out of it. The doctrine of Christ teaches us how to construe his miracles, and when he showed how easily and effectually he could cast the devil out of people's bodies, he encouraged all believers to hope that, whatever power Satan might usurp and exercise in the souls of men, Christ by his grace would break it: he will spoil him, for it appears that he can bind him. When nations were turned from the service of idols to serve the living God, when some of the worst of sinners were sanctified and justified, and became the best of saints, then Christ spoiled the devil's house, and will spoil it more and more.
4.It is here intimated, that this holy war, which Christ was carrying on with vigour against the devil and his kingdom, was such as would not admit of a neutrality (Mat 12:30), He that is not with me is against me. In the little differences that may arise between the disciples of Christ among themselves, we are taught to lessen the matters in variance, and to seek peace, by accounting those who are not against us, to be with us (Luk 9:50); but in the great quarrel between Christ and the devil, no peace is to be sought, nor any such favourable construction to be made of any indifference in the matter; he that is not hearty for Christ, will be reckoned with as really against him: he that is cold in the cause, is looked upon as an enemy. When the dispute is between God and Baal, there is no halting between two (Kg1 18:21), there is no trimming between Christ and Belial; for the kingdom of Christ, as it is eternally opposite to, so it will be eternally victorious over, the devil's kingdom; and therefore in this cause there is no sitting still with Gilead beyond Jordan, or Asher on the sea-shore, (Jdg 4:16, Jdg 4:17), we must be entirely, faithfully, and immovably, on Christ's side; it is the right side, and will at last be the rising side. See Exo 32:26.
The latter clause is to the same purport: He that gathereth not with me scattereth. Note, (1.) Christ's errand into the world was to gather, to gather in his harvest, to gather in those whom the Father had given him, Joh 11:52; Eph 1:10. (2.) Christ expects and requires from those who are with him, that they gather with him; that they not only gather to him themselves, but do all they can in their places to gather others to him, and so to strengthen his interest. (3.) Those who will not appear, and act, as furtherers of Christ's kingdom, will be looked upon, and dealt with, as hinderers of it; if we gather not with Christ, we scatter; it is not enough, not to do hurt, but we must do good. Thus is the breach widened between Christ and Satan, to show that there was no such compact between them as the Pharisees whispered.
V.Here is a discourse of Christ's upon this occasion, concerning tongue-sins; Wherefore I say unto you.
He seems to turn from the Pharisees to the people, from disputing to instructing; and from the sin of the Pharisees he warns the people concerning three sorts of tongue-sins; for others' harms are admonitions to us.
1.Blasphemous words against the Holy Ghost are the worst kind of tongue-sins, and unpardonable, Mat 12:31, Mat 12:32.
(1.)Here is a gracious assurance of the pardon of all sin upon gospel terms: this Christ says to us, and it is a comfortable saying, that the greatness of sin shall be no bar to our acceptance with God, if we truly repent and believe the gospel: All manner of sin and blasphemy shall be forgiven unto men. Though the sin has been as scarlet and crimson (Isa 1:18), though ever so heinous in its nature, ever so much aggravated by its circumstances, and ever so often repeated, though it reach up to the heavens, yet with the Lord there is mercy, that reacheth beyond the heavens; mercy will be extended even to blasphemy, a sin immediately touching God's name and honour. Paul obtained mercy, who had been a blasphemer, Ti1 1:13. Well may we say, Who is a God like unto thee, pardoning iniquity? Mic 7:18. Even words spoken against the Son of man shall be forgiven; as theirs were who reviled him at his death, many of whom repented and found mercy. Christ herein has set an example to all the sons of men, to be ready to forgive words spoken against them: I, as a deaf man, heard not. Observe, They shall be forgiven unto men, not to devils; this is love to the whole world of mankind, above the world of fallen angels, that all sin is pardonable to them.
(2.)Here is an exception of the blasphemy against the Holy Ghost, which is here declared to be the only unpardonable sin. See here,
[1.]What this sin; it is speaking against the Holy Ghost. See what malignity there is in tongue-sins, when the only unpardonable sin is so. But Jesus knew their thoughts, Mat 12:25. It is not all speaking against the person or essence of the Holy Ghost, or some of his more private operations, or merely the resisting of his internal working in the sinner himself, that is here meant; for who then should be saved? It is adjudged in our law, that an act of indemnity shall always be construed in favour of that grace and clemency which is the intention of the act; and therefore the exceptions in the act are not to be extended further than needs must. The gospel is an act of indemnity; none are excepted by name, nor any by description, but those only that blaspheme the Holy Ghost; which therefore must be construed in the narrowest sense: all presuming sinners are effectually cut off by the conditions of the indemnity, faith and repentance; and therefore the other exceptions must not be stretched far: and this blasphemy is excepted, not for any defect of mercy in God or merit in Christ, but because it inevitably leaves the sinner in infidelity and impenitency. We have reason to think that none are guilty of this sin, who believe that Christ is the Son of God, and sincerely desire to have part in his merit and mercy: and those who fear they have committed this sin, give a good sign that they have not. The learned Dr. Whitby very well observes, that Christ speaks not of what should be (Mar 3:28; Luk 12:10); Whosoever shall blaspheme. As for those who blasphemed Christ when he was here upon earth, and called him a Winebibber, a Deceiver, a Blasphemer, and the like, they had some colour of excuse, because of the meanness of his appearance, and the prejudices of the nation against him; and the proof of his divine mission was not perfected till after his ascension; and therefore, upon their repentance, they shall be pardoned: and it is hoped that they may be convinced by the pouring out of the Spirit, as many of them were, who had been his betrayers and murderers. But if, when the Holy Ghost is given, in his inward gifts of revelation, speaking with tongues, and the like, such as were the distributions of the Spirit among the apostles, if they continue to blaspheme the Spirit likewise, as an evil spirit, there is no hope of them that they will ever be brought to believe in Christ; for First, Those gifts of the Holy Ghost in the apostles were the last proof that God designed to make use of for the confirming of the gospel, and were still kept in reserve, when other methods preceded. Secondly, This was the most powerful evidence, and more apt to convince than miracles themselves. Thirdly, Those therefore who blaspheme this dispensation of the Spirit, cannot possibly be brought to believe in Christ; those who shall impute them to a collusion with Satan, as the Pharisees did the miracles, what can convince them? This is such a strong hold of infidelity as a man can never be beaten out of, and is therefore unpardonable, because hereby repentance is hid from the sinner's eyes.
[2.]What the sentence is that is passed upon it; It shall not be forgiven, neither in this world, nor in the world to come. As in the then present state of the Jewish church, there was no sacrifice of expiation for the soul that sinned presumptuously; so neither under the dispensation of gospel grace, which is often in scripture called the world to come, shall there be any pardon to such as tread underfoot the blood of the covenant, and do despite to the Spirit of grace: there is no cure for a sin so directly against the remedy. It was a rule in our old law, No sanctuary for sacrilege. Or, It shall be forgiven neither now, in the sinner's own conscience, nor in the great day, when the pardon shall be published. Or, this is a sin that exposes the sinner both to temporal and eternal punishment, both to present wrath and the wrath to come.
2.Christ speaks here concerning other wicked words, the products of corruption reigning in the heart, and breaking out thence, Mat 12:33-35. It was said (Mat 12:25) that Jesus knew their thoughts, and here he spoke with an eye to them, showing that it was not strange that they should speak so ill, when their hearts were so full of enmity and malice; which yet they often endeavoured to cloak and cover, by feigning themselves just men. Our Lord Jesus therefore points to the springs and heals them; let the heart be sanctified and it will appear in our words.
(1.)The heart is the root, the language is the fruit (Mat 12:33); if the nature of the tree be good, it will bring forth fruit accordingly. Where grace is the reigning principle in the heart, the language will be the language of Canaan; and, on the contrary, whatever lust reigns in the heart it will break out; diseased lungs make an offensive breath: men's language discovers what country they are of, so likewise what manner of spirit they are of: "Either make the tree good, and then the fruit will be good; get pure hearts and then you will have pure lips and pure lives; or else the tree will be corrupt, and the fruit accordingly. you may make a crab-stock to become a good tree, by grafting into it a shoot from a good tree, and then the fruit will be good; but if the tree be still the same, plant it where you will, and water it how you will, the fruit will be still corrupt." Note, Unless the heart be transformed, the life will never be thoroughly reformed. These Pharisees were shy of speaking out their wicked thoughts of Jesus Christ; but Christ here intimates, how vain it was for them to seek to hide that root of bitterness in them, that bore this gall and wormwood, when they never sought to mortify it. Note, It should be more our care to be good really, than to seem good outwardly.
(2.)The heart is the fountain, the words are the streams (Mat 12:34); Out of the abundance of the heart the mouth speaks, as the streams are the overflowings of the spring. A wicked heart is said to send forth wickedness, as a fountain casts forth her waters, Jer 6:7. A troubled fountain, and a corrupt spring, such as Solomon speaks of (Pro 25:26), must needs send forth muddy and unpleasant streams. Evil words are the natural, genuine product of an evil heart. Nothing but the salt of grace, cast into the spring, will heal the waters, season the speech, and purify the corrupt communications. This they wanted, they were evil; and how can ye, being evil, speak good things? They were a generation of vipers; John Baptist had called them so (Mat 3:7), and they were still the same; for can the Ethiopian change his skin? The people looked upon the Pharisees as a generation of saints, but Christ calls them a generation of vipers, the seed of the serpent, that had an enmity to Christ and his gospel. Now what could be expected from a generation of vipers, but that which is poisonous and malignant? Can the viper be otherwise than venomous? Note, Bad things may be expected from bad people, as said the proverb of the ancients, Wickedness proceedeth from the wicked, Sa1 24:13. The vile person will speak villany, Isa 32:6. Those who are themselves evil, have neither skill nor will to speak good things, as they should be spoken. Christ would have his disciples know what sort of men they were to live among, that they might know what to look for. They are as Ezekiel among scorpions (Eze 2:6), and must not think it strange if they be stung and bitten.
(3.)The heart is the treasury, the words are the things brought out of that treasury (Mat 12:35); and from hence men's characters may be drawn, and may be judged of.
[1.]It is the character of a good man, that he has a good treasure in his heart, and from thence brings forth good things, as there is occasion. Graces, comforts, experiences, good knowledge, good affections, good resolutions, these are a good treasure in the heart; the word of God hidden there, the law of God written there, divine truths dwelling and ruling thee, are a treasure there, valuable and suitable, kept safe and kept secret, as the stores of the good householder, but ready for use upon all occasions. A good man, thus furnished, will bring forth, as Joseph out of his stores; will be speaking and doing that which is good, for God's glory, and the edification of others. See Pro 10:11, Pro 10:13, Pro 10:14, Pro 10:20, Pro 10:21, Pro 10:31, Pro 10:32. This is bringing forth good things. Some pretend to good expenses that have not a good treasure - such will soon be bankrupts: some pretend to have a good treasure within, but give no proof of it: they hope they have it in them, and thank God, whatever their words and actions are, they have good hearts; but faith without works is dead: and some have a good treasure of wisdom and knowledge, but they are not communicative, they do not bring forth out of it: they have a talent, but know not how to trade with it. The complete Christian in this bears the image of God, that he both is good, and does good.
[2.]It is the character of an evil man, that he has an evil treasure in his heart, and out of it bringeth forth evil things. Lusts and corruptions dwelling and reigning in the heart are an evil treasure, out of which the sinner brings forth bad words and actions, to the dishonour of God, and the hurt of others. See Gen 6:5, Gen 6:12; Mat 15:18-20; Jam 1:15. But treasures of wickedness (Pro 10:2) will be treasures of wrath.
3.Christ speaks here concerning idle words, and shows what evil there is in them (Mat 12:36, Mat 12:37); much more is there in such wicked words as the Pharisees spoke. It concerns us to think much of the day of judgment, that that may be a check upon our tongues; and let us consider,
(1.)How particular the account will be of tongue-sins in that day: even for every idle words, or discourse, that men speak, they shall give account. This intimates,
[1.]That God takes notice of every word we say, even that which we ourselves do not notice. See Psa 139:4. Not a word in my tongue but thou knowest it: though spoken without regard or design, God takes cognizance of it.
[2.]That vain, idle, impertinent talk is displeasing to God, which tends not to any good purpose, is not good to any use of edifying; it is the product of a vain and trifling heart. These idle words are the same with that foolish talking and jesting which is forbidden, Eph 5:4. This is that sin which is seldom wanting in the multitude of words, unprofitable talk, Job 15:3.
[3.]We must shortly account for these idle words; they will be produced in evidence against us, to prove us unprofitable servants, that have not improved the faculties of reason and speech, which are part of the talents we are entrusted with. If we repent not of our idle words, and our account for them be not balanced by the blood of Christ, we are undone.
(2.)How strict the judgment will be upon that account (Mat 12:37); By thy words thou shall be justified or condemned; a common rule in men's judgments, and here applied to God's. Note, The constant tenour of our discourse, according as it is gracious or not gracious, will be an evidence for us, or against us, at the great day. Those who seemed to be religious, but bridled not their tongue, will then be found to have put a cheat upon themselves with a vain religion, Jam 1:26. Some think that Christ here refers to that of Eliphaz (Job 15:6), Thine own mouth condemneth thee, and not I; or, rather, to that of Solomon (Pro 18:21), Death and life are in the power of the tongue.
Historical interpretation
Nine Centuries of Reception
7 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Not without reason, after having mentioned that all the multitude was healed together, does he bring in the cure of this man separately who was dæmoniac, blind and dumb. For after the man of the withered hand had been brought before Him, and been healed in the Synagogue, it behoved that the salvation of the Gentiles should be represented in the person of some other afflicted man; he who had been the habitation of a dæmon, and blind and dumb, should be made meet to receive God, should contain God in Christ, and by confession of God should give praise to the works of Christ.
All the multitude were astonished at this which was done, but the jealousy of the Pharisees grew thereupon, And all the multitude were astonished and said, Is not this the Son of David?
"And all the people were amazed, saying, Is not this the Son of David? But the Pharisees said, This fellow doth not cast out devils, but by Beelzebub, the prince of the devils."
And yet what great thing had been said? Nevertheless, not even this did they endure: to such a degree, as I have already remarked, are they ever stung by the good works done to their neighbors, and nothing grieves them so much as the salvation of men. And yet He had actually retired, and had given room for their passion to subside; but the evil was again rekindled, because a benefit was again conferred; and the evil spirit was not so indignant as they. For he indeed departed from the body, and gave place and fled away, uttering no sound; but these were endeavoring now to slay, now to defame Him. That is, their first aim not succeeding, they would fain hurt His good name.
Such a thing is envy, than which no worse evil can exist. For the adulterer indeed enjoys some pleasure, such as it is, and in a short time accomplishes his proper sin; but the envious man punishes himself, and takes vengeance upon himself more than on the person whom he envies, and never ceases from his sin, but is continually engaged in the commission thereof. For as a sow in mire, and evil spirits in our hurt, so also doth he delight in his neighbor's ills; and if anything painful take place, then is he refreshed, and takes breath; accounting the calamities of others his own joys, and the blessings of others his own ills; and he considers not what pleasure may accrue to himself, but what pain to his neighbor. These men therefore were it not meet to stone and beat to death, like mad dogs, like destroying demons, like the very furies?
For as beetles feed on dung, so do these men on the calamities of others, being a sort of common foes and enemies of our nature. And whereas the rest of mankind pity even a brute when it is killed, dost thou, on seeing a man receive benefits, become like a wild beast, tremble, and turn pale? Why, what can be worse than this madness? Therefore, you see, whoremongers and publicans were able to enter into the kingdom, but the envious, being within it, went out: For "the children of the kingdom," it is said, "shall be cast out." And the former, once freed from their present wickedness, attained to things which they never looked for, while these latter lost even the good things which they had; and very reasonably. For this turns a man into a devil, this renders one a savage demon. Thus did the first murder arise; thus was nature forgotten; thus the earth defiled; thus afterwards did it open its mouth, to receive yet living, and utterly destroy, Dathan, and Korah, and Abiram, and all that multitude.
Three miracles were wrought in one and the same person at the same time; the blind sees, the dumb speaks, the possessed is delivered from the dæmon. This was at that time done in the flesh, but is now daily being fulfilled in the conversion of them that believe; the dæmon is cast out when they first behold the light of the faith, and then their mouths which had before been stopped are opened to utter the praises of God.
And it should be known, that the meaning not only of this passage, but of many others also, is supported by this testimony from the Prophet. The words, Behold my servant, may be referred to the place in which the Father had said above, This is my Son. (Mat. 3:17.) The words, I will put my Spirit upon him, is referred to the descent of the Holy Spirit upon the Lord at His baptism; He shall declare judgment to the Gentiles, to that which He says below, When the Son of Man shall sit in the seat of his Majesty. (Mat. 25:31) What he adds, He shall not strive nor cry, refers to the Lord how He answered but little to the Chief Priests, and to Pilate, but to Herod nothing at all. He shall not break the bruised reed, refers to His shunning His persecutors that they might not be made worse; and that In his name shall the Gentiles hope, refers to what Himself says below, Go ye, and teach all nations. (Mat. 28:19)
The word Then refers to that above, where having healed the man who had the withered hand, He went out of the synagogue. Or it may be taken of a more extended time; Then, namely, when these things were being done or said.
Beelzebub is the same as Beel or Baal, or Beelphegor. Beel was father of Ninus king of Assyria; Baal was so called because he was worshipped on high; he was called Beelphegor from the mountain Phegor; Zebub was the servant of Abimelech the son of Gedeon, who, having slain his seventy brothers, built a temple to Baal, and set him up as Priest therein, to drive away the flies which were collected there by the abundant blood of the victims; for Zebub means, a fly. Beelzebub therefore is interpreted, The man of flies, wherefore from this most unclean worship they called him the Prince of the dæmons. Having therefore nothing more mean to cast upon the Lord, they said that He cast out dæmons by Beelzebub. And it should be known that this word is not to be read with d or t at the end, as some corrupt copies have, but with b.
(e Beda in Luc.) The multitude who seemed less learned, always wondered at the works of the Lord; they, on the other hand, either denied these things, or what they could not deny laboured to pervert by an ill interpretation, as though they were wrought not by a Deity, but by an unclean spirit, namely, Beelzebub, who was the God of Acharon: The Pharisees when they heard it said, This man does not cast out dæmons but by Beelzebub, the prince of the dæmons.
Although the Lord had departed for their sake, nevertheless they heard of it even from afar and slandered Him as He was doing good to men, and thus they were enemies of nature, as is the devil.
(non occ.) The Lord had refuted the Pharisees above, when they brought false charges against the miracles of Christ, as if He had broken the sabbath in doing them. But inasmuch as with a yet greater wickedness they perversely attributed the miracles of Christ done by divine power to an unclean spirit, therefore the Evangelist places first the miracle from which they had taken occasion to blaspheme, saying, Then was brought to him one that had a dæmon, blind and dumb.
(ap. Raban.) Because of His mercy and His goodness to them they proclaim Him the Son of David.
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Summary
Matthew 12:24 captures a pivotal moment of escalating opposition against Jesus, where the Pharisees, confronted by Jesus's undeniable power to cast out demons and heal, resort to a malicious and blasphemous accusation. Instead of acknowledging the divine source of His authority, they attribute Jesus's miraculous deliverance of a demon-possessed, blind, and mute man to Beelzebub, the chief of demons, thereby attempting to discredit His ministry and undermine His growing influence among the people.
Context
Literary Context
This verse immediately follows a powerful demonstration of Jesus's authority over demonic forces and physical ailments, as He heals a man who was both blind and mute due to demon possession (Matthew 12:22). The crowds, astounded by this miracle, begin to wonder aloud if Jesus might indeed be the long-awaited "Son of David," a messianic title (Matthew 12:23). The Pharisees' accusation in Matthew 12:24 serves as a direct, hostile response to this growing popular recognition of Jesus's messianic claims. It sets the stage for Jesus's profound rebuttal concerning a kingdom divided against itself and His solemn warning about blasphemy against the Holy Spirit (Matthew 12:25-32).
Historical & Cultural Context
The Pharisees were a prominent Jewish religious sect known for their strict adherence to the Mosaic Law and oral traditions. They held significant influence among the people and often clashed with Jesus over matters of Sabbath observance, ritual purity, and His claims of authority. Their accusation of Jesus operating by Beelzebub reflects their deep-seated animosity and their inability to reconcile Jesus's actions with their preconceived notions of the Messiah. Beelzebub, likely a derogatory adaptation of "Baal-zebub" (the god of Ekron mentioned in 2 Kings 1:2), was understood in the New Testament period as a chief demon or even another name for Satan himself. To accuse someone of casting out demons by Beelzebub was to brand them as an agent of ultimate evil, a profound insult and a direct challenge to the divine nature of their power.
Key Themes
Matthew 12:24 powerfully illustrates several key themes prevalent in the Gospel of Matthew. Firstly, it highlights the escalating opposition Jesus faced from religious authorities, who, despite undeniable evidence of divine power, chose rejection over belief. Secondly, it underscores the theme of spiritual blindness, as the Pharisees, blinded by envy and rigid legalism, failed to recognize God's work right before their eyes. Their accusation is a stark example of attributing good to evil. Thirdly, the verse introduces the critical theme of the source of Jesus's authority and power, directly challenging whether His miracles were from God or from Satan. This challenge leads directly into Jesus's teaching on the nature of spiritual kingdoms and the grave sin of blasphemy against the Holy Spirit (Matthew 12:31-32).
Exposition and Analysis
Key Word Analysis
This primary particle serves as an adversative conjunction, indicating a strong contrast or opposition. In this context, it sharply contrasts the astonished and questioning reaction of the crowds (Matthew 12:23) with the hostile and condemning response of the Pharisees. It signals a turning point in the narrative, highlighting the deliberate rejection by the religious leaders.
Derived from ek (out) and bállō (to throw), this verb literally means "to eject" or "to drive out." It is consistently used in the Gospels to describe Jesus's powerful expulsion of demons. The Pharisees' use of this term acknowledges the undeniable reality of the exorcism, but their subsequent attribution of its power source to Beelzebub is a malicious reinterpretation, twisting a divine act into a demonic one.
Of Chaldee origin, this name is a derogatory parody of "Baal-zebub," the "Lord of Flies" from the Old Testament. In the New Testament, Beelzebub is understood as a principal demon or even a name for Satan himself, signifying "dung-god" or "lord of the high dwelling" (referring to a demonic prince). The Pharisees' accusation that Jesus casts out demons "by Beelzebub the prince of the devils" is a direct, grave charge that Jesus is an agent of the supreme power of evil, thereby denying the divine origin of His miracles and blaspheming the Holy Spirit through whom He operated.
Verse Breakdown
"But when the Pharisees heard [it],"
This clause emphasizes the immediate and deliberate response of the Pharisees. "It" refers to the crowd's questioning of Jesus's messianic identity following the healing miracle. Their hearing was not merely auditory but implied a comprehension of the implications of Jesus's power and the people's reaction, which directly threatened their authority.
"they said,"
This introduces the Pharisees' verbalized judgment. Their "saying" is not a question or an inquiry, but a definitive, condemning statement, revealing their hardened stance against Jesus.
"This [fellow] doth not cast out devils,"
This is the core of their accusation. The dismissive "This [fellow]" (referring to Jesus) underscores their contempt. While they acknowledge the reality of the exorcism ("cast out devils"), they immediately deny its divine source, setting up their alternative, blasphemous explanation.
"but by Beelzebub the prince of the devils."
This final clause provides their shocking explanation for Jesus's power. By asserting that Jesus operates "by" (through the agency of) Beelzebub, whom they identify as "the prince of the devils," they accuse Jesus of being in league with the very ruler of the demonic realm. This statement is a direct and profound blasphemy, attributing the work of God's Spirit to Satan.
Literary Devices
Matthew 12:24 is rich in Irony, as the religious leaders, supposedly guardians of God's truth, accuse the Son of God of being an agent of Satan. This deep irony highlights their profound spiritual blindness. There is also significant Contrast between the crowd's hopeful questioning of Jesus's messianic identity and the Pharisees' outright condemnation and demonic attribution. The accusation itself employs Hyperbole and Slander, as the Pharisees exaggerate their claim by linking Jesus directly to the "prince of the devils," a deliberate attempt to malign His character and ministry. This verse also serves as a powerful Foreshadowing for Jesus's subsequent teaching on the unpardonable sin of blasphemy against the Holy Spirit, which is the ultimate rejection of God's clear revelation and power.
Theological and Thematic Connections
The Pharisees' accusation in Matthew 12:24 is not merely a misjudgment but a profound theological offense. By attributing the Holy Spirit's work to Beelzebub, they commit a direct act of blasphemy against the Spirit, a sin Jesus later warns is unforgivable (Matthew 12:31-32). This incident underscores the stark reality of spiritual warfare, where the forces of darkness actively oppose the light of God, and those who reject God's truth can become instruments of that opposition. It also highlights the critical importance of discerning the source of spiritual power, recognizing that true divine power always leads to liberation and restoration, not bondage.
Reflection and Application
Matthew 12:24 serves as a sobering reminder that even the most undeniable manifestations of God's power and goodness can be willfully misinterpreted, slandered, and rejected by those whose hearts are hardened by pride, envy, or a vested interest in maintaining their own authority. The Pharisees, unable to deny the miracle itself, chose to attribute it to the devil rather than acknowledge God's hand, thereby revealing their profound spiritual blindness. This passage challenges us to critically examine our own hearts: Are we open to recognizing God's work, even when it challenges our preconceived notions, traditions, or comfort zones? Or do we, like the Pharisees, allow prejudice and self-interest to blind us to divine truth and lead us to condemn what is truly of God? It underscores the danger of spiritual arrogance and the vital need for humility and discernment, ensuring that we are quick to celebrate God's activity and never attribute His good works to evil.
Questions for Reflection
FAQ
What is the significance of the Pharisees accusing Jesus of casting out demons by Beelzebub?
The accusation is highly significant because it represents the most severe and blasphemous charge leveled against Jesus by the religious authorities. By claiming Jesus operated by Beelzebub, whom they considered the "prince of the devils" or Satan himself, the Pharisees were not simply questioning Jesus's authority but directly attributing the Holy Spirit's work to the power of evil. This was a deliberate attempt to discredit Jesus, malign His character, and turn the people against Him, effectively calling good evil. Jesus's subsequent response in Matthew 12:25-32 reveals the gravity of this accusation, particularly His warning about blasphemy against the Holy Spirit.
Christ-Centered Fulfillment
Matthew 12:24, while detailing a moment of intense opposition, powerfully highlights Jesus's true identity and the nature of His mission. The Pharisees' accusation, though intended to condemn, inadvertently underscores the profound reality that Jesus was indeed confronting and conquering the kingdom of darkness. Their claim that He cast out demons by Beelzebub is precisely what Jesus was doing, but by the power of God, not Satan. This verse sets the stage for Jesus's own declaration that His ability to cast out demons is proof that the "kingdom of God has come upon you" (Matthew 12:28). Jesus, as the "stronger man" (Matthew 12:29), invades Satan's domain, binds him, and plunders his house, liberating those held captive. This foreshadows His ultimate victory over sin, death, and the devil through His crucifixion and resurrection, where He disarmed the powers and authorities and made a public spectacle of them, triumphing over them by the cross (Colossians 2:15). Jesus is the true Son of God, whose power over demons is not derived from evil, but from the very Spirit of God, establishing His rightful claim as the Messiah and the deliverer of humanity from spiritual bondage (Luke 4:18-19).